علیرضا حیدری نسب

Sijistan, a vast region in the eastern Islamic world, served as a center where narrators and hadith scholars engaged extensively in the acquisition, transmission, and dissemination of hadith knowledge. They produced numerous works, significantly contributing to the depth and breadth of Islamic sciences. This study investigates the hadith activity in Sijistan, focusing on the first five centuries AH, with an emphasis on scholarly endeavors in hadith transmission, compilation, and commentary. Using a descriptive-analytical method and library-based sources, the study highlights the following: 1- Sijistan emerged as one of the key regions in Iran contributing significantly to the narration, documentation, dissemination, and scholarly interpretation of hadith, especially within Sunni traditions. 2- Sijistani scholars primarily focused on compiling comprehensive hadith collections, writing commentaries, glossaries, exploring rare linguistic usages (gharib), analyzing causes (‘ilal), re-organizing previous works, and documenting the lives of narrators and authors. 3- The zenith of Shia hadith scholarship in the region occurred during the second century AH with figures such as Hariz Sijistani. In the context of Sunni traditions, the cities of Zarang and Bust became vibrant centers of activity during the third and fourth centuries AH, featuring prominent scholars such as Ibn Karram (d. 255 AH), Abu Dawood Sijistani (d. 275 AH), Abdullah bin Abi Dawood (d. 316 AH), Ibn Hibban Busti (d. 354 AH), and Khattabi Busti (d. 388 AH).

According to the unanimous hadith of SAQALAIN, Muslims pay special attention to ETRAT In the meantime, Sistani who are famous for possessing some human qualities such as belief in God, chivalry and partiality to ETRAT(a.s.) have had significant interest and connections with Imam Reza(a.s.). Investigation and analysis of the reports related to that Imam(a.s.) show that at least three people from Sistani or Sistani descent - Abu Khaled Sejestani, Muhammad bin Faraj Rokhaji and Mokhawwal Sejestani - were among the companions of Imam Reza(a.s.). Interest in Imam Reza(a.s.) in later periods has also been manifested in the behavior and speech of some Sistani elites such as Ibn Abi Dawud Sejestani, Ibn Hebban Bosti and Sana’i Ghaznavi. Ibn Abi Dawud and Ibn Hebban Bosti, who thought and acted in the religious context of Sunnah, had a narrative relationship with Imam Reza(a.s.). In the meantime, if Ibn Hebban has made any notable statements about that Imam(a.s.); In other places, he has compensated for his insolence by mentioning his frequent experience of visiting Imam Reza(a.s.) and his narrative need after visiting. The famous mystic and poet, Sana’i Ghaznavi, has also mentioned the religious position of ETRAT, especially Imam Reza(a.s.), in a long ode while using verses and HADITHS.

Sa'dī's words, such as the paper, have gone hand in hand with This earth globally, and have been spotted on the eyes of readers and enthusiasts of poetry, one of the items that the works of Sheikh Ajil are always enthusiastic about, the sub-continent of India, and from The sentence of this magnanimous Mirzahar Aghpopal is the throttling of Pikandarabadi (1214-1296), which follows Sa'di's works, and he has three works, called Four Barons, Svanbestan, in response to Sa'di Boulevard and Sa'di's Golestan Sa'di. In this paper, we compared the guarantees of Golestan Hafez and Sa'di's effect in expressing the structural property of the effect of speculation, and we examined and categorized the types of guarantees used in his work. Then, by comparing the guarantees provided by Golestan with the hypothesis of yusefy copies Khazaeli, the idolatry of Golestan Saadi, regarding the recording of a fragment of Golestan's words, the importance of looking at the manuscripts in the subcontinent in the correction of the works of Saadi was pointed out; therefore, the comparison of two books can be from the perspective of correcting Golestan and then Landsat Saadi.

Hadith, is the second base of Islamic knowledge, and has a reputation like the Qur'an. The details of these teachings, including the introduction of values and the value stream that followed the demise of the Prophet (peace and blessings be upon him), have been prominent in leading news. About Imam Ali (AS) has enjoyed the highest personality and behavior, we have most news that has come. After the fall of the Prophet (PBUH), the opposing currents, especially the Umayyah, in various ways, used the news stream, especially the news, to their advantage, in order to destroy the image of the Imam (AS). Then, Muslim scholars then sought to identify the correct news from the incorrect and identified many of these stories. However, many inaccurate news remained unknown and provided a distraction for some traders.
Abu Bakr Abdullah bin Abi-Davood Sejestani is a prominent figure in the Quranic and Hadith sciences who, during his peak of his Ahl al-Sunnate activities with his father was in important centers of tradition such as Neyshabur and Baghdad, and because of his heterogeneous behavior was subject to conflicting judgments. (Dhahabi, 1382 AH, 2: 433 Ibid, 1413 AH, 13: 227) He has gained excellence because of his family fame, knowledge and exclusive writings on the Qur'an and hadith, sometimes Hafiz, jurisprudent, saqqa and the sayer of Imam Ali (AS) and sometimes ignorant, false and noble are called. This top scholar of Hadith is quoted in the traditions of Sheikh Saduq, Sheikh Mufid, Sayyid Murtada, Sheikh Tusi and some of the later Shiite communities. The present study seeks to answer the question of the status of Ibn Abi-Davood and the manner in which he behaved in relation to the position of Imam Ali (AS). Finding the answer to these questions will help him to better understand his personality and behavior, especially his attitude towards Imam Ali (AS) as a prophet of the Prophet (peace be upon him).

The research method is descriptive-analytical and the method of collecting the contents of the library. Necessary information is extracted by referring to the Rigali, hadithy, and historical portraits of Farragin - books and paper or software versions. Ibn Abi Abi-Davood is first introduced and praised or blamed by Rejalian Farighine and then the most important allegations are analyzed and investigated. In the following we have the story of Sejestani's behavior in connection with the news of Imam Ali (AS) and that he has occasionally quoted Imam Ali (AS) with imperfections. In various parts, especially when examining his rationale, it is attempted to find out that he had thought and acted within the confines of the hadith, and was credited with it, When confronted with the heterogeneous Sunni hadith heritage and in the midst of the conflict of companions' news due to lack of belief, pride and inadequate skill sometimes include unnecessary news containing Imam Ali's (AS) speeches. And in order to dispel the perilous consequences it has had to infer and this has made him like the Prophet.

Ibn Abi-Davood was famously born in Sejestan in 230 AH and since his early childhood he has been on numerous scientific trips to various parts of the Islamic world, later, the residents of Baghdad and the Sheikhs of the hadiths settled there. Some scholars like Ibn Nadeem, Ibn Abi YAla and Khalili praised him. (Ibn Nadim, ND: 288, Dhahabi, 1413 AH, 14: 502 and Ibid, 2003 AH, 2: 433) And others, like his father, Ibrahim Esfahani, Ibn Sa'ed, and Baghavi. (Ibn Shahin, m, ND: 17, Dhahabi, 1413 AH, 13: 227 and 228, Ibid, 1407 AH, 23: 515, Ibid, 1382 AH, 2: 433 and 434 AH, or Yafi, 1417 AH, 2: 207). The most important crimes against him are falsehood, instincts, arrogance and self-loathing and association with the rulers. (Aboo Noaim 'al-Asbahani, 1934, 2: 211; Ibn Jawzi, 1412, 13: 275; Dhahabi, 1413, 13: 227-230, Ibid, 1382 AH, 2: 434 and Ibid, m, ND, 2: 769) Ibn Abi-Davood has mentioned a number of news on the occasion of Imam Ali (AS) (Ibn Mughazeli, 1426 Q: 214, Sadooq, 1404 Q, 1: 204, Tusi, 1414 Q: 604, Ibn Mughazeli, 1426: 109, 164, 180 and 214, West, m, ND, 2, 469 and Ansari, m, ND, 2: 121, 138 and 168). But on the contrary, he has questioned the validity of some of the news of his (AS) traditions, such as the hadiths of Tair and Ghadir. (Jorjani, 1409 Q, 4: 266, religious, 1413 Q, 13: 232 and Islamic, 1390 Q, 3: 294). He has distorted some news in favor of Mu'awiyah in his favor in addition to mentioning Imam's rivals. (Ibn Asaker, 1415 AH, 54: 282, Ibid, 59: 157, Ibn Jawzi, 1386 AH, 2:27, Dhahabi, m, ND, 2: 496 and Amini, 1397 AH, 10: 146) Rather, he has used humorous news about Imam Ali (AS) and has behaved in such a way that he is sometimes exiled and sometimes sentenced to death. (Abu-noaim, Isbahani, 1934, 2: 211, Ibn hebban Isbahani, 1412 q., 3: 303, Baghdadi, 1417 q: 115, jorjani, 1409 q., 4: 266 w. Religious, 1382 q., 2: 433 and 434).

Although there are different opinions about the personality of Ibn 'Abi-Davood, But his ratio of deviation from Imam Ali (AS) due to evidence such as inconsistency in narration, pride, having a close relationship with the ruling elites and the presidency makes it clearer and stronger; Therefore, his competence for reflection is contemplated.
The charges against him and the events that followed were due to his bold personality and social status.
The publication of some prominent parts of Imam Ali (AS), in spite of the prohibition of the rulers on the one hand and the concealment or eradication of it by the Prophet Mohammad, on the other hand, indicates the plurality of Imam Ali (AS).
The limited number of stories reported by Sejestani, at least partially exonerated from the charge, is evidence of his failure to perform a religious scientific duty and a reason for his deviation from Imam Ali (AS).

Muhammad bin Sanan (220 AH) is one of the narrators of Imam Kazim, Imam Reza and Imam Javad (A.S). Through his existence in the series of documents of hundreds of narrations of Four Authentic Books (Kutub Arba’ah), he has a special role in the transmission of narrative heritage. On the other hand, Fazl bin Shazan (260 AH), who is one of the companions of Imam Reza, Imam Javad, Imam Hadi and Imam Hassan Askari (A.S) and he is one of the most authentic famous Rijali scholars and historians of the age of Imams’ appearance and one of the narrators of Ibn Sanan, but Iban Shazan has criticized worse Ibn Sanan in his various discussions and regarded him as “famous liar”. This article, which is organized in terms of collecting data with the library method and in terms of content with the descriptive-analytical method, deals with the evaluation and criticism of Fazl bin Shazan’s words. The authors’ understanding is that the main reason regarding liars and exaggeration is the basic difference between the two figures; Because Ibn Sanan has a special interest in the interpretation of verses about Ahl al-Bayt, while Ibn Shazan has an approach against the current exaggeration and concentrates on the view of limiting the knowledge of the imams. Therefore, the criticizing of Muhammad bin Sinan seems unlikely and his trustworthiness is strengthened.

Ziad Ibn Marwan, a companion of both Imam Sadegh and Imam Kazem (AS), has a prominent presence in the Rajali and narrative works of the Ahl al-Bayt. There are more than 60 narrations ascribed to him in the Book of Four and other Shiite works. However, the evaluation of his Rijali records by evaluators is replete with inconsistencies and even contradictory divergence. According to Vahid Behbahani and some others, the quotation of Ziad by some distinguished figures and also the rejection of his book as "principles" and the multiplicity of narrations, reaffirm the credibility and at least, corroborate his "decency". Abu al-Qasim Khoei. in the Mu'jam Rijal al-Hadith and his jurisprudential works. has set forth two other reasons that lend credit to the trustworthiness of Ziad. First,Sheikh Mofid has presented him as one of the distinctive companions of Imam Kazim (AS) and a trustee and jurist. Second, it is among the sources of the hadiths in Kamel al-Ziyarat, which Ibn Qalwiyah has testified to the reliability of its narrators. Khoei has stressed the accuracy of his narrations by the phrase "One of the trustworthy". The authors of this paper, however, believe that the above five arguments are weak and unreliable. Kashi, Tusi, and Najashi, the pioneering Rijal experts, have not explicitly and implicitly endorsed him, but along with famous hadith scholars such as Kulayni and Saduq, they have described him not only as a diligent lifelong scholar, but also one of the pillars of the Waqefieh sect. Successive and yet praising statements clearly indicate his conscious antagonism with the truth and denial of the sources that substantiate the Imamate of Imam Reza (as). Due to illicit appropriation of seventy thousand dinars belonging to the Imam's share, Ziad, in addition to his own aberration, strived to intellectually corrupt others by lavishly spending his property. The news on Qadh is not justifiable and according to Hassan Ibn Mahboub, one of Ejma companions, Ziad perished as an infidel. Allameh Halli has also highlighted his weakness with the statement "He is an unreliable narrator to me".

Narrations are the second pillar of Islamic knowledge and are equal in validity to the Qur'an. Nevertheless, some features, especially for interpretive narrations such as the weakness of the narrators, have cast doubt on the authenticity of some of them. One of these narrations is a narration from Imam Riḍā (as) that the meaning of "muʾazzin" in verse 44 of Surah A'raf is Imam Ali (as). Ālūsi, who has quoted a number of narrations from Imam Riḍā (as) in his commentary, has considered this theological narration as unacceptable through the Sunnis and consequently incorrect. Review and analysis of related reports shows, despite the fact that there is reason to doubt the authenticity of some methods of this hadith, the superior methods of quoting it in Shiite sources such as Qomi and Kulayni methods have been described as correct, it can be evidence to correct its citation in Sunni sources such as the methods of Hākim Ḥaskāni. Therefore, the entry of this Razavi narration in different ways in the sources of the two sects, along with its existence of various semantic evidences, such as the exclusive role of man in the resurrection, the special position of Ahl al-Bayt (as) in Sharia, especially the personality, history and behavior of Imam Ali (as) Sufficient evidence to prove the authenticity and general accuracy of the hadith. The findings also show that Alusi's denial is rooted in his religious prejudices rather than as a result of the research.

The issue of the perfection of Shari'a is something that Muslim scholars agree on. But the sufficiency of the Qur'an and the Sunnah, that is, the complete ability of the Qur'an and the Sunnah to respond to any need and the expression of the needlessness of the two from any other source, is disputed. Considering the superior hadith collections of the two great Islamic sects, Sahih</em> Bukhari</em> and Kafi Kuleini</em>, it indicates that: Although the general approaches of these collections are similar in relation to the sufficiency of the Qur'an and Sunnah, but despite some indexes and hadiths in the Bukhari such as the use of the individual opinion by Companions, the basis for the adequacy of the Thaqalayn</em>, is questioned. The present study, with the method of comparative comparison, seeks to explain the difference between Bukhari and Kleini's views on the adequacy of the Qur'an and Sunnah, while comparing these great hadith collections and their narrations. The result of a comparative study of the two sources is that although Bukhari has shown a special interest in the Qur'an and Sunnah by narrating various narrations, but due to the acceptance of some narrations, such as: the hadiths of baseless Ijtihad</em> of the companions, he has accepted the shortcomings of the Qur'an and Sunnah; Therefore, it has not been able to show the perfection and adequacy of the Qur'an and Sunnah; But Kuleini points out the existence of all the rulings in the Qur'an and Sunnah and points to the ability of Etrat (p.b.u.h) to present any ruling and emphasizes the categorical rejection of heresy and quoting individual opinion.

Some of the hadiths of Imam Riḍā (as), despite being sublime, have been the subject of disagreement between Sunni narrators. Among these hadiths is the hadith "Faith is the knowledge of the heart and the determination of the tongue and the action of body" which has been quoted and accepted by Ibn Abī Dāwūd Sejistānī, but Ibn Ḥibbān Bustī has considered it baseless. Evaluation of the mentioned hadith narrators and the achievement of its message is the subject of this article. The achievement of the researchers of this research indicates that although this hadith lacks the narrators’ authenticity, but it has the authenticity of its issuance and content; because its text is at the peak of accuracy and at a consistent spiritual level due to having similar types of hadiths and evidence. This hadith explains the three pillars of faith that guarantee a good-pure life and challenges the belief of the Murjiah who consider the practice of religious duties outside the truth of faith.

Belief in the promised Savior in Islam has become even clearer. The news of this chapter is so explicit and extensive and has been narrated by consensus that despite centuries, ups and downs in history and unprecedented abuses of historical currents of that belief, they can still be cited. That Mahdi is from Atrat and the last person of the lineage of the Prophet of Islam (PBUH) and with his coming before the end of the world, justice will prevail and ..., has been recorded in harmony and consensus in the most important hadith societies of the two sects. In the meantime, due to centuries of religious differences, there have been differences on some aspects of this issue, such as descent, father's name or the birth of the Prophet (pbuh), which seems to be resolved by impartial scientific analysis and analysis. The Promised One of Islam is none other than the twelfth Imam of the Ahl al-Bayt (AS), namely Muhammad ibn Hassan Askari (AS), who, by the divine destiny of his birth and life, like some of the great prophets, such as Yusuf (AS), Moses (AS) and Jesus (AS) ) Has become unusual and for this reason, the Infallibles (AS) have introduced him in a special way.

 Dr. Hassan al-Din Ahmad, the famous author and Qur'an scholar of the Indian subcontinent, completed his doctorate at the National Islamic University of Delhi, and he was once the Minister of the Endowment of India. He wrote his Qur'anic thoughts in two Urdu and English languages that the most recent and important views of the researcher are reflected in the book entitled:"A New Approach to the Study of the Quran". This book contains new ideas and methods about the Qur'an, which have not yet been translated into Persian and have been criticized for literary and linguistic perspectives. So the consideration and evaluation of this contemporary scholar views is important. The mentioned book was written in 1997 it was decorated with a new edition by the world's best books publication in Delhi in 2004 and 2008. The book "A New Approach to the Study of the Qur'an" contains a brief introduction and five chapters. Chapter 1: “the Quran technique includes: repetition, Qur'an and poetry, weight and rhymes, etc. Chapter 2: "The rhetoric Science in the Qur'an" that discusses analogy, allegory, metaphor, "symbol" and ... Chapter 3: "Quranic terms", about the end terminology, Allah, Faith, and so on. The fourth chapter of Quranic interpretation explains some of the Quranic concepts. Chapter 5: investigates Verses, words and beautiful names in three parts, 32 beautiful verses, 41 words and 12 names. Referring to the importance of thinking and reasoning in the Holy Quran, Hassan al-Din Ahmed emphasized the correctness and thinking and reasoning of the Holy Qur'an and considered his book a response to this direction of the Quran. The current study was done by descriptive-analytical method. The basic, methodological and final damage of Hasan al-Din Ahmed view are depicted after translating his view from the main source and expressing his vision about the symbol. Hassan al-Din Ahmad tries to briefly summarize the "symbol" in the above-mentioned book. His expression has good points, but with shortcomings and defects. The most important mistakes in his view can be considered as a method, basis, conceptual, and case-based. The method and manner in which Hassan al-Din Ahmed expressed in the discussion of the symbol can be considered in several ways. Using non-original sources, the failure to refer the Muslim commentators, the inappropriate influence of Orientalists and the confusion between the use of symbol and symbolism language, are considered among the most harmful method drawbacks of Hasan al-Din's perspective on the symbol. Basically, this perspective faces challenges, the most important of which are the issues ahead. A: failure to observance linguistic rules, so that the mere use of a great deal cannot be regarded as a symbolic reason. B: Lesser precision in the transcendental truths in the words of Quranic Hasan al-Din Ahmad has not paid much attention to the fact that the Holy Qur'an was revealed from our horizon and so has addressed to supernatural issues. C: Ignoring the external implications of words and contention of surfaces, D: involvement in the interpretation with view is also among these damages. Conceptually, although it is brief and useful, but there are some drawbacks. The ambiguity of defining the symbol, codifying it, reducing the role of tradition, and the desire for extreme Quranicism, are some of these drawbacks. In addition, when he defined symbol, considered it in the context of meaningful text, but did not actually adhere to it. The main challenge of Hassan al-Din Ahmad is in the case argument. The cases that Hasan al-Din has brought to bear as evidence for his purpose are flair and controversial. The author, unlike the standard word and commentary on the specific intention of the words, has deprived of surface meaning and has not provided a license or counterpart for symbolism and passing of appearance. The behavior that is contrary to the rational way and in fact is deconstruction in the linguistic tradition. For example, the word "morning" is considered as a symbol of punishment, when firstly: it can be absolute and secondly accompany with words such as torment, punishment, Seyhe (heavenly voice) etc., to provide the space necessary to transfer the reader's mind to punishment. The symbol is one of the most influential and fascinating ways by which human beings display their imagination in an overwhelmingly controversial way. Hassan al-Din Ahmad also states the symbol discussion based on the scope of the book and briefly, that while it is beneficial in many areas, can be judged and evaluated from different respects. Utilizing non-original sources, failure to refer to commentators, the influence of Orientalists, and ... are the drawbacks of this effect in method dimension. On the other hand, the contradiction between the basis and the act in explaining the symbol on the basis of the text, the suppression of the role of tradition and the involvement in the Quranism, the uncertain interpretation and involvement in the interpretation with view, the failure to observe the linguistic rules, ... are the basic shortcomings of the thought of Hasan al-Din. One of his most important challenges is the examples that he has presented as evidence of his purpose. The word "morning" is considered as a symbol of punishment, when firstly: it be absolute and secondly accompany with words such as torment, punishment, Seyhe (heavenly voice) etc., to provide the space necessary to transfer the reader's mind to punishment.

Moghatel Ibn Soleiman Balkhi is one of the great scholars of the Qur'an and Hadiths of the Islamic world. He has relied on some of the most innovative and valuable works such as "Al-Ashbah and Al-Nazaire" and "Interpretation of Moghatel". Nevertheless, "Moghatel" is considered to be generally wounded in the narrative; Some Sunni scholars such as Abu Hanifa, Ibn Sa'd, Ibn Mu'in, Ibn Rawiya, Bukhari, Nasā'ī, Ibn 'Edi and Ibn Hānban have accused him of being false and ill. In addition, Ibn Huban likened him to the accusation of interpreting Israelis in commentary. Ja'zjani and Khatib Baghdadi called him a brave fake, and some even called him Mahdor al-Dham and Zahabi made a consensus on his quest. Some Shiite reciters have also narrated the same allegations.  On the other hand, some of them are praised especially in commentary. Abu Hanifa ordered his interpretation. Ibn Mubarak and Sufyan ibn Abdul Malik praised his commentary, with the exception of his documents. Sofyan ibn Oe'ineh assisted in the reasoning of the contents of the book. Moghatel bin Hayan saw the knowledge of the martal against the knowledge of others like the ocean compared to other seas. Shafi'i considered the people in the interpretation of Ayal Moghatel. Ibn Hanbal said: I do not know much about him in interpretation. Ibn Odi counted the interpretation of Mu'atlit as the ultimate interpretation of the Qur'an after Kelby. Ibrahim Hobbi has called for your carelessness! Some Shi'a scholars have also described goodness to him. Given the fact that the votes on the arrogance and his leading role in the interpretation of the Qur'an, the greatness and significance of this interpretation, and that the narrative in his commentary has a special place. Recognition of the Hadith personality is important.   The present paper, which is descriptive-analytical, the information necessary for its writing was compiled by referring to various references, interpretations and dates of the Persian Gulf, and then, along with some articles related to the arrogance, this information has been analyzed. In this regard, at first, various allegations of martyr, and then his qualifications and prominence, and the validity of his narrations, have been investigated.  The surveys show that the most important accusations are: False and exaggeration (Balkhi, 1423 AH, p. 5, p. 24, 43, 60, Khatib Baghdadi, 1417 AH, 13, p. 164 Razi, 1372, 8, p. 354 and Shayeste Nejad, 2008, B, p. 100) The narration of Israelite (Balkhi, 1423 AH, C 3, p. 490, p. 5, p. 60 and Baji, B.T, p. 271) The likeness of God (Khatib Baghdadi, 1417 AH, p. 13, p. 167 and Ibn Habban, B.T, J 3, p. 14) Enemy with the Ahlul-Bayt (AS) (Balkhi, 1423 AH, p. 1, p. 188 and 374, p. 2, p. 199, p. 4, pp. 887 and 66) Accompany with the rulers (Khatib Baghdadi, 1417 AH, 13, p. 168, Ibn Asakir, 1415 AH, 60, 126, and Mezi, 1413 AH, 28, p. 466) Due to the simplicity of the Moghatel, the false relation to him is not correct. The Israeli referendum does not belong to him, but his scientific pride and exaggeration are far from correct. He denies the likeness of himself. If this ratio is proven, the behavior of the martyrs can be interpreted as the work of other scholars. He has a non-Shiite view of the Ahl al-Bayt (AS), and has counted a significant number of verses in the right of Ali (as) and his followers. Although his companionship with the ruler of Khorasan in suppressing the insurrection of the people, as well as the presence of some scholars in the court of the rulers, can be considered, but the news of the proposal of hadithism in the interests of the Abbasid is not correct and does not make his work. Though, according to some statements, he is a wounded and desolate figure. However, most of his hadiths are authentic, Shows that even if the offensive proportions are correct to him. It can still be said that the falsehood has not spread to his narrations. In addition, these ratios are commonly found in sources related to different religions and less in the sources of tragedy and history. On the one hand, his works, which are the most illustrative documents, are indicative of his ambition, science and commitment. Therefore, in order to issue a final verdict, it is worthy to see its prominent role in the defense of the Qur'an and religious culture. A fragment of evidence from the nature of his hadith character is: - Having the best honors like Sadeqin (AS), Zahak, Attieh, Mojahed and Atta - Having first-degree students such as Abdul Razzaq San'any and Hasan ibn Populi About Abdul Razaq and his high degree of science and credibility is that: If he is an apostate, his hadith will not be lost. Hasan ibn Mahboub is a Shia preacher who claims to be a consensus about jurisprudence, science, and correcting Sahih al-Sind's narratives. - The existence of the same narrations or copies and evidence in the communities and resources of the Hadith of the Persian Gulf Existence of evidence and correspondence to the conspiracy of the Islamic Republic of Iran reinforces and corrects the narrations and narrations. The fact that it is related to the traditions of the sacrifices is very frequent, it is also a sign of the authenticity of the theme of his narrations. - The presence of Moghatel in the commentary of Ali ibn Ibrahim Qomi Ali ibn Abraham is safe. Many scholars have accepted his claim for interpretation in his commentary. In his commentary, he has repeatedly narrated Moghatel. -  - The presence of martyrs in Shi'a hadith scriptures Some scholars especially Akhbariyan, such as Sheikh Horrameli, believe in the authenticity of the publication of newspapers, And it is narrated from the verses in the repeated verse.    Although heavier charges are related to the hadith, the investigations show that many accusations against him - which he thought and acted within the framework of Sunni beliefs - because of the belief in similitude, form, falsehood, and intimacy, The rulers and the installation of Ahl al-Bait (AS), even on the condition of the correctness of the relationship, do not harm his narrations. The only proportions that prove to be in it are the lack of full adherence to the way the narrators are in the tradition and scientific pride that is no longer the case. Various evidence of the relevance of his cases and his narratives, such as the existence of evidence or evidence of his traditions in credible African communities and resources, the presence of elders or superior narrators, the prominent defense of the Qur'an's life besides life with asceticism, its boldness and clarity if it is preceded by Other narrators do not show at least their level.      

Prayer is a special order of Islam and a measure of acceptance of deeds. The esoteric cult, "Dhikriya", which has been formed in Balochistan since about five centuries ago, claims that what is order in Islam is "Dhik", and the translation of the "Salat" to prayer, which begins with Takbir and finishes with Salam, and contains some special actions and recitation, is a corruption has been committed by Iranians. Therefore, the prayer with its agreed shape and practical method, is abrogated and atheistic. This view is against Qur'anic verses: "When you have established the prayer, remember Allah standing, sitting, and on your sides" and "establish the prayer of My remembrance", which differentiate between Dhikr and prayer; and also with the repeated narrations like "one, who leaves the prayer intentionally, is disbeliever". The study of history and behaviors of the "Dhikriya" shows that their beliefs and behaviors are far from the Qura'n and narrations, and has been originated from Indian esotericism.

Zekryeh, as an esoteric sect, has been well known due to replace of recitation rather than Prayer. It was appeared in Indian subcontinent around five century ego, if its founder has been Seyed Mohammad Jaunpur, and it was founded before around fourteen century, if we assume its founder was Seyed Mohammad Mahdi Atky. They are also present in Iranian Baluchistan due to their geographical proximity. Their specific Beliefs and ideas are: 1.Creation of Mahdi from light 2. Creation of universe of Mehdi's light 3.Apearance of Mahdi from Indian subcontinent and his activities there 4.Superiority of Mahdi to all the prophets.They recall Mehdi sometime with the title "Commander of the prophets", and "the promised Prophet". Analyzing their biography shows its incompatibility with verses such as: repentance / 33 light / 55 and the prophets / 105. Field research and documentary analysis shows that their beliefs are deviations happened by the founder or his followers and causes confusion of people.

Although the Quran is the book of guidance and guidance is related to one’s soul, but the Quran contains valuable scientific indications for maintaining healthy nutrition and physic as well. An analytic study of the Quran’s approach to edibles show that it has always mentioned fruits prior to meats. As such, the Quran has more frequently mentioned fruits than that of the meats. The frequency and the precedence in mentioning of fruits, comparing to that of meat, show the importance and utility of fruit. From amongst the various fruits, the Quran has explicitly cited the names of eleven fruits. Top and distinguished among them is date with 21 times. One can be inspired by the importance and utility the Quran gives to fruits. It can be a small step forward to optimize our health and minimize expenses on the one hand and to move towards a pure and Islamic life-style on the other.

There are different opinions about Ibn-e Hebban-e Bosti, one of the famous scientists in Hadith . In contrast with the others in Khelafah, he wrote about the Etrat more than others, so he is called Shia in some sources . But he has some faults by accusing Etrat . Sometimes he praised Imam Reza (AS) and write from successful experience in pilgrimage to his grave (peace be upon him) , and sometime he caught the error and illusion in his narrations . Also he weakened some traditions of some special allies of Imam Reza specially Abasalt . This survey is mixed of descriptive and analytical method rejali references of farighain . It will prove at least some characters of Ibne Hebban such as : extreme religion bigotry , unbalanced personality, scientific ego and different employments .

The Household of prophet (p.b.u.h), especially Imam Reza (AS) has a special interest among Iranians particularly among Hadith fans (Ahl- Al- Hadith). The governor of Neyshabour has cited the presence of Imam (AS) in Khorasan and he stated the special attention of elders of Ahle Hadith to him in detail. According to these reports, the scholars of Ahl- al- Hadith in Neyshabour who were the teachers of traditions including six narrative books have a unique attention to Imam Reza (AS) as the son of the Prophet (PBUH) and his specific document validity. Revising the reports of the governor, Abu Abd Allah, concerning the visiting of learners such as Ibn Abu Khozeimeh Neyshabouri the shrine of Imam Reza (AS) alongside the advice of the Prophet (PBUH) and Ahl al- Bayt (AS) concerning to visit the Imam (AS), all declares the legitimacy and also the blessings of the pilgrimage of Imam Reza (A.S). The Stories such as the sanction and excommunication of Muslim due to pilgrimage and the other charges like it promoted by the characters such as ibn Taymyyah as innovation and diversion particularly in later periods and nowadays. This article is a study concerning these reports and discussion about their authenticity with descriptive - analytical method.

Even though women are superior, but the prosperity of society as its rightful role in the governance and administration have been removed. Islamic sovereignty act as behalf essentially to the Creator to the prophets (AS), Imams (AS) and faqih is known as jurist. In Islam, for each of the men and women equal rights and obligations commensurate with their existential structure defined.The presence of women in the middle management roles, especially seeing the condition of his injury as a mother and a wife and in compliance with legal limits is permitted but difficult tasks such as accepting responsibility for the first level of governance of the characteristics of men. To institutionalize the progress of society and the well-being and health, women should be inspired by Ahl al-Bayt (AS) about religious observance in various scenes political, social, cultural and educational presence is constant and lively and Islamic government in the context of the present shelter have been provided.

Being an outstanding hadith transmitter of Sunni hadith collections as well as narrating some hadiths in Shiite collections while having some relation with Shiite fourth, fifth, and sixth Imams on the one hand and occupying various posts for 45 years in Marwanid court on the other, Zuhri played a significant role in organizing and writing down hadiths. Such a background caused contradictory judgments on his real position. While al-Shaikh al-Tusi and some others called him enemy, al-Muhaqqiq al-Bihbahani and others considered him Shi‘a and even a trusty, close companion of the fourth Imam and some such contemporary scholars as al-Khuee and Tustari, treated him as being Sunni but a moderate figure. Investigation of his mundanely behavior and chiefly partial narrations reveals that he was on the border moving closer to enmity and going astray more and more with the passage of time. Thus, to consider him as enemy is not that far from truthfulness.

Several studies have evaluated the effect of surgical removal of the impacted lower third molars on periodontal lesions around the adjacent second molars and the recovery of these lesions. The aim of this study was to evaluate the effect of demineralized bone protein on the recovery of periodontal lesions after third molar surgery in patients referring to the Department of Oral and Maxillofacial Surgery, Isfahan Faculty of Dentistry.

In this single-blind clinical trial, 16 patients referring to the Department of Oral and Maxillofacial Surgery, who were candidates for the bilateral surgical removal of lower third molars, were randomly selected. Inclusion criteria consisted of the lower third molar impaction and presence of second lower molars, and a mean age of 26 years. Pocket depths and attachment levels on the distal surface of second molars were measured in the case and control groups before surgery and 12 weeks post-operatively. Data in relation to means of changes were analyzed by paired t-test using SPSS software (α = 0.05).

The results of this study showed statistically significant differences in pocket depths and attachment levels before surgery and 12 weeks post-operatively each group (p value < 0.001). According to paired t-test there were no statistically significant differences in pocket depths (p value = 0.497) and attachment levels (p value = 0.155) between the two groups 12 weeks post-operatively.

Under the limitations of the present study, use of demineralized bone protein had no effect on periodontal parameters after surgical removal of impacted lower third molars.

Human being is naturally accustomed to living a social life and he is obliged to accept the government rules to satisfy his needs and to remove the difficulties. But, which regulations and government are deserved to be accepted and acted upon? In view of Holy Qur’an, except Almighty God, nobody is deserved to govern. Hence, from all kinds of theism in the knowledge of theology would be the theism in guardianship, theism in religion and theism in divinity being crucial for Muslims. Of course, God’s guardianship, against Emirs, is fulfilled by his agents (prophets, successors as well as religious authorities). In this writing, the criteria of rightfulness and legitimacy of government and its origin in view of glorious Qur’an would be studied on the basis of documentary, analytic and descriptive method. It seems that the essential and attributional state of Godparticularly God’s creativity and ownership would be the origin of his guardianship as well as the reason of his agents ruling on people. Thus, the legitimacy of the divine government is on the basis of the rightfulness of God and the legitimacy of thegovernment of his agents depends on his authorization, and the people’s idea could provide the ground.

The holy Prophet¨s practice and traditions include the interpretation and explanation of the holy Qur¨an, and teachings of Islam. The historical record of that practice is done with some changes and interferences. Therefore, any access to the true practice of the holy Prophet requires a serious effort.In order to discover and gain the Prophet¨s practice, some of the Muslims (the Shia community) have preferred to study and follow the practice and behavior of some of the companions (the distinguished family and progeny of the holy Prophet (p.b.u.t)); while the others - the Sunni community - are searching for the practice of the holy Prophet, in the practices and behaviors of the whole disciples.A detail study of the characteristics of the holy progeny of the prophet, and his companion; and comparing their histories and achievements will help us to judge the words and practices of which group - the infallible progeny of the holy Prophet (p.b.u.t), or his companions as a whole - more correctly and effectively resembles and manifests the practice of the holy Prophet (p.b.u.h)?We will finally see that the practices of the infallible progeny of the holy Prophet are more compatible with each other, and in firm compliance with the holy Qur¨an and the practice of the holy Prophet (p.b.u.h). But the practices of the companions, or different behaviors of a single companion, will not comply with the Quranic standards and the holy traditions, unless we apply unusual justifications.